Sūrat Al-Māʾida · 5 : 19

Q 5:19 in the tafsīr of Shaykh Ibrāhīm Niasse

قَدْ لَكُمْ عَلَيٰ مِّنَ أَن مَا مِنۢ وَلَا فَقَدْ عَلَيٰ

O People of the Scripture! Now hath Our messenger come unto you to make things plain unto you after an interval (of cessation) of the messengers, lest ye should say: There came not unto us a messenger of cheer nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is Able to do all things — Pickthall

Shaykh Ibrāhīm Niasse (d. 1975) read the whole Qurʾān aloud at Medina Baye over fifty-six sessions between ẓuhr and ʿaṣr in Ramaḍān 1383/1964, and his students wrote those sessions down as Fī Riyāḍ al-Tafsīr. He comes back to the same āya elsewhere — in the fatwās, the Ḥikam, the poetry — decades apart. About the tafsīr →

In the printed edition: Sūrat Al-Māʾida begins at vol. 3, p. 33 (Tūnis 2022, 10 vols.)

The āya above is Warsh ʿan Nāfiʿ, the rasm of the printed edition. The root behind each underlined word comes from a Ḥafṣ ʿan ʿĀṣim corpus, realigned to this Warsh text word by word; 125 of the 6,236 āyāt differ in word count between the two riwāyāt, and those were aligned rather than assumed. A word carries no underline where the corpus supplies no root. Lexicon entries are a reading aid and carry no page reference; the edition does not cite them. Page references elsewhere on this site follow the ten-volume Tunis 2022 printing this site was transcribed from; published scholarship on this text cites the six-volume Tunis 2010 printing, whose pagination is different.

4
loci in the corpus
2
distinct acts
4 of 4
text available

Exegesis of the verse

Sustained interpretation of the verse as a verse — lemma, gloss, expansion.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 13, ¶124 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 3 · the annual Ramaḍān cycle

إذ لم يكن بينه وبين عيسى رسول ومدة ذلك خمسمائة وتسع وستون سنة1 (أَن تَقُولُواْ مَا جَاءَنَا مِنْ بَشِيرٍ وَلا نَذِيرِ) لو لم يأت محمد لقلتم ما جاءنا من بشير ولا نذير ( بَفَدْ جَآءَكُم بَيْبَرّ وَنَذِيرٌ وَاللَّهُ عَلَىٰ كُلِّ شَيْءِ قَدِيرَ) الآن محمد أتى وهو بشير ونذير. بين آدم ونوح ألف سنة، وبين نوح وإبراهيم ألف سنة، وبين إبراهيم وموسى ألفا سنة، وبين موسى وعيسى ألف سنة، وبين عيسى ومحمد خمسمائة وتسع وستون عاما أو ستمائة عام 2 وبعثَ الرسول صلى اللّٰه عليه وسلم والآن بعد هجرة الرسول صلى اللّٰه عليه وسلم ألف وثلاثمائة وثلاث وثمانون سنة3. والدنيا سبعة أيام وإن يوما عند ربك كألف سنة مما تعدون، الدنيا سبعة أيام "

Read in context →

The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 5, ¶83 · numbered by Ḥafṣ · lesson opens at vol. 1, p. 120 · the annual Ramaḍān cycle

الحجة للأنبياء على أممهم. وَمَا جَعَلْنَا الْفِبْلَةَ الجهة أَلتِ كُنتَ عَلَيْهَا) أولاً وهي الكعبة وكان صلى الله عليه وسلم يصلي إليها فلما هاجر استقبل بيت المقدس فصلى إليه سنة أو سبعة عشر شهرا ثم حول إلى الكعبة (إِلَّ لِتَعْلَمَ) علم ظهور ( مَنْ يَبِعُ أُلرَسُولَ) فيصدقه (مِمَّنْ يَّنقَلِبُ عَلَيٰ عَقِبَيْهِۖ) يرجع إلى الكفر شكاً في الدين وذلك أن شأن القبلة ارتد بسببه كثير من ضعفاء المسلمين[41] (وَإِن كَانَتْ) التولية إليها لَكَبِيرَةً ) شاقة على الناس (الاَّ عَلَى الذِينَ هَدَى اللَّهُ) منهم (وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَنَكُمُ ) سبب نزول هذه الآية لما حولت القبلة إلى الكعبة قال المسلمون: إخواننا الذين ماتوا قبل تحويل القبلة لعلهم بطلت صلواتهم فقال اللّٰه "وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَنَكُمُ " أي صلاتكم إلى بيت المقدس (إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ) إن الله لرؤوف رحيم بالناس في عدم إضاعة أعمالهم (قَدْ نَرِى تَقَلَّبَ وَجْهِكَ فِي السَّمَاءِ) كان النبي يتطلع …

Read in context →

Lesson 5 runs Q 2:106–Q 2:202. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 11, ¶28 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 161 · the annual Ramaḍān cycle

"تَكَيْفَ إِذَا جِيْنَا مِ كُلِّ أمَّةٍ بِشَهِيدٍ وَجِيْنَا بِكَ عَلَىٰ هُؤْلَاءِ شَهِيدا قال: أمسك، فإذا عيناه تذرفان.

Read in context →

Lesson 11 runs Q 4:24–Q 4:86. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 34, ¶150 · numbered by Ḥafṣ · lesson opens at vol. 6, p. 122 · the annual Ramaḍān cycle

يقول له الحق: وهل بلغت لأمتك؟ يقول: بلغت لأمتي فكفروا. يقول لأمة نوح: هل بلّغ لكم نوح؟ يقولون: كذب ما بلغنا، ما جاءنا من بشير ولا نذير. يقول لنوح: هل لك من شاهد يا نوح؟ يقول: نعم أمة محمد صلى اللّٰه عليه وسلم. فتشهد أمة محمد أن نوحا بلغ لأمته فكفروه لأنّهم يقرأون سورة "إِنَّا أَرْسَلْنَا نُوحا إِلَىٰ قَوْمِهِ" إلى آخرها فيقولون: كيف بشهد علينا هؤلاء وهم أتوا بعدنا؟ فيقول الله: لِمَ تشهدون على هؤلاء وأنتم غائبون؟ قالوا:

Read in context →

Lesson 34 is titled by sūra rather than by āya, and its bounds (Q 21:64–Q 22:78) are inferred from where the neighbouring sessions begin, so they are soft at the edges. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

Entries are grouped by what Shaykh Ibrāhīm is doing with the verse, then ordered oldest first inside each group, so the same words can be seen carrying different work across a career. Every entry names the witness it comes from. Passages that are known but not yet available are listed rather than hidden. Beyond Fī Riyāḍ al-Tafsīr, 156 āyāt have so far been indexed from his other writings — the Ḥikam, the fatwās, Kāshif al-Ilbās, theQanābīl, the Tafsīr Maʿānī cassettes. A verse with nothing under this heading has not been searched in them and found wanting; it has not been searched.

1–120